the Lord through this Joachim would renew the world raise up and restore his people Israel bring them out of Egypt And such a restitution is as life from the dead But by the name of Moses more properly was prefigured what literally the Lord by Moses afterward should do viz. bring the people out of the waters Where is he that brought them up out of the Sea c. that led them by the right hand of Moses c. Esay 63.11 12 13. Hereby also was foreshewen what spiritually Moses doth viz. He draws men out of the sea of wickednesse as David confesseth 2 Sam. 22.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He drew me out of many waters Or according to the proper work of Moses which then was and afterward should be He shall draw me out of many waters For by Moses is figured the Tractus Dei Patris the drawing of God the Father of which the Son speaks No man can come unto me except the Father who hath sent me draw him John 6.44 And this work of the Father Moses faithfully performs in men whether they regard it or not For the Apostle saith that Moses was faithful in all Gods house as the servant of the Father And this thou wilt not deny who ever thou art if thou well consider it When thou hast an opportunity to go beyond thy brother in bargaining opportunitas est maxima peccandi illecebra opportunity may possibly invite and draw thee so to do But what is that which withdraws thee from so doing what else but Moses he is the drawer of the Father and Gods faithful messenger unto thee Thus when thou lookest upon a woman and wouldest lust after her opportunity is an arrant Baud. The Fathers servant Moses withdrawes thy heart from thinking on a woman Job 31.1 I withheld thee saith the Lord to Abimelech from sinning against me Gen. 20.6 Thou hast eaten and drunk enough to suffice nature whence now is it that thou forbearest Thou hast one within thee who saith Be not drunk with wine wherein is excesse Ephes 5.18 Cynthius aurem vellit Thy Monitor Moses inwardly speaks unto thee Thou art wrathful and wouldest smite yea kill him who provokes thee What is that which holds thy hands Thou hast a faithful and meek Moses in thee who saith Doest thou well to be angry Be angry and sin not that is Be angry with thy self that thou mayest not sin Thou art sad and terrified by apprehension of some future evil which is likely unavoidably to befal thee whence thou art ready to lay violent hands upon thy self desperation saith the Philosopher is the cause of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-murder What 's that which now whispers to thee and saith Do thy self no harm Stultum est ne moriare mori Its folly to die lest thou shouldst die Thou hast committed one or other of these sins what caufeth that remorse in thee Ye have one who accuseth you saith our Lord even Moses John 5.45 And truly men are very much too blame who take no more notice of Moses's work in themselves since from hence it comes to passe that men heedlesly suffer themselves to be drawn aside by their earthly affections and lusts For as God the Father so the father of lies hath his Drawer also Ye read Gen. 36.36 of Samlah of Masrecha one of Edoms Kings We have drawing on the right hand and on the left Moses on the right hand drawes from vanity unto Christ and his kingdom Samlah on the left hand so Samlah signifies he drawes unto vanity that is Masrecha the drawing of vanity For he who is so tempted is drawn away by his own lust and enticed saith S. James 1.14 O let us who are of Gods houshold be faithful unto Moses as Moses is faithful unto us and to all Gods house It will be our wildom to yield unto his drawing and the benefit is inestimable which thereby will redound unto us A man of understanding trusteth in the Law and the Law is faithful unto him as an Oracle or as the answering of Urim saith the son of Syrach Ecclus 33.3 A great incouragement to the people of God to believe God and his servant Moses And it came to passe when Moses was grown Exod. 2. Ver. 11. that he went out unto his brethren and looked on their burdens and he spied an Egyptian smiting an Hebrew one of his Brethren c. What our Translators here render grown as also ver 10. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses was grown great or he was a grown man For S. Stephen saith that that time when it came into his heart to visit his brethren he was full forty years old Acts 7.23 In which interim the Protomartyr saith Moses was learned in all the learning of the Egyptians and was mighty in words and in deeds ver 22. Which makes that probable which Josephus Antiq. lib. 2. and Clem. Alex. lib. 1. Strom. report of Moses his being General of the Egyptian forces and waging war with the Ethiopians of whom he obtained a glorious victory c. and many other great works wrought by Moses before he visited his brethren And therefore the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grown strong and manly and the same word ver 11. they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grown great Accordingly Arias Montanas hath magnus factus in both verses he was grown great And the great exploits if we believe Josephus and Clem. Alex. both already atchieved and now undertaken by him declare him to be no youngling The onely wise God makes choise and furnisheth such as he sets a work with great abilities proportionable to great enterprizes But whereas we have a spiritual Moses with us even him whom the Lord said he would raise up like unto Moses Acts 3.22 would God he were grown great in us Ephes 4.13 that he might effect the like works in us which Moses wrought among the Hebrews according to the flesh when he was grown great He came forth the first day and flue the Egyptian And at the first coming of the spiritual Moses he destroyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Egyptian even the known sin which entangles us in its straitnesses Moses appeared the second day ver 13. and went about to compose a difference between two Hebrews and said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the wicked one which our Translators turn to him that did the wrong which is not a translation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but a good paraphrase taken either out of the LXX or out of Acts 7.26 27. wherefore smitest thou thy fellow And so at the second coming of the spiritual Moses he reproves the false Righteousness Moses after all his miracles in Egypt drowns Pharaoh and his host in the Red Sea And the spiritual Moses atchives this great work also Mich. 7 15-19 which is ascribed unto Jesus Jude v. 5. V. Lat. All these three great works we finde promised to be wrought
by the Spirit of Jesus John 16.8 when the Spirit shall come he will reprove the world of sin the open and known sin the black Egyptian because they believe not in Christ that he is The I am John 8.24 And Moses supposed that his brethren would have understood how that God by his hand would deliver them but they understood not nor believed Acts 7.25 2. He shall reprove the world of Righteousnesse even the false righteousnesse of the flesh which the pretending religious world counterfeits out of their knowledge of Christ meerly after the flesh whereas our Lord saith He goes to the Father and they see him no more 3. He shall reprove the world of Judgement because the Prince of this world even the spiritual Pharaoh himself is judged and cast out John 12.31 Now because the Hebrews believed not Moses Acts 7.25 therefore their deliverance out of Egypt was interrupted and delayed Exod. 2.14 15. Nor can the spiritual Moses do his great works in us because of our unbelief Matth. 13.58 Wherefore O ye believing Hebrews who are in your passage from sin to righteousnesse from death to life from the letter to the Spirit or as Philo Judaeus interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 14.13 one who is passing out of the state of sin and corruption into the divine nature 2 Pet. 1.4 that 's a true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a true Hebrew indeed let not us think low thoughts of the spiritual Moses let not us limit or stint our belief in the Lord Jesus but let us in this our journey 1 Pet. 1.13 Gird up the loynes of our mindes and hope perfectly for the grace that is to be brought unto us at the revelation of J. Christ who is the great God Tit. 2.13 who is able to save us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to all perfection who come unto God by him Hebr. 7.25 And God said unto Moses Exod. 3. Ver. 14. I am that I am The words in the Hebrew are in the future 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be what I will be And although it be true that there is oftentimes enallage temporum and that the present tense is sometime understood by the future yet it is not so here For if such an unlimited change may be according as men shall be pleased to make it to what purpose are the times distinguished It is true Hierom hath Sum qui sum as ours render the words I am that I am But he gives no reason for that translation no more do ours Wherefore if good reason can be given why we should adhere to that expresse text of Scripture rather then recede from it it will be of more weight with reasonable men then all mens authority against it Let us try The great name Tetragrammaton Jehovah is so composed by divine artifice that it signifies the three parts of time past present and to come as I have shewen largely on Gen. 9.26 When therefore the Lord calls himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be he implyes that in the later part of time he will more clearly manifest his Deity in and to the Humanity That we may the better understand this we may observe that the whole tract of time from the beginning to the end of it may be generally divided into two parts or ages one of type prophesie and promise the other of truth fulfilling and performance of what was typified foresaid and promised And this later eminently began when Christ appeared in the flesh and therefore we finde so often especially in S. Matthew ut impleretur that it might be fulfilled c. This time is expressed in the Prophets often by The last dayes those dayes that time c. which the Apostles call the end of the world the later times c. Yea although S. Paul speaks of his own times and calls them the ends of the world 1 Cor. 10.11 yet he tells us also of later dayes which should come after his time 1 Tim. 4.1 2 3. 2 Tim. 3.1.5 Now the Lord and his Prophets foretelling what shall come to passe they refer us in the first age or part of time to the accomplishment of it in the later part of time So we understand what our Lord saith to Moses Exod. 6.2 that He was not known to Abraham Isaac and Jacob by his name Jehovah that is as it imported a fulfilling of his promises otherwise no doubt he was known by that name unto them And the Prophets point at the later times for the fulfilling of their prophesies Examples are obvious as very often when we meet with this phrase They shall know that I am the Lord often in Esay Jeremy Ezechiel c. And they refer us unto the later times for a more cleer understanding of what they write as Jer. 23.20 And the reason is because in the Messiah the Lord would more clearly manifest himself and his wayes and works So Hos 3.5 Afterward shall the children of Israel return and seek the Lord their God and David their King and shall fear the Lord and his Goodnesse in the later dayes Whereas therefore the Lord now begun his work with Moses he made himself known unto him by his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be For all that time he was a God that hid himself under types and shadowes Esay 45.15 Until his only begotten Son declared him John 1.18 And then he who had called himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be in the beginning of his work he calls himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ego sum I am as often elsewhere so especially John 8.59 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before Abraham was I am Thus in this his first bringing up of Israel out of Egypt he styles himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be but the time would come when he should bring his people again from the depths of the Sea Psal 68.22 Esay 51.10 11. Zach. 10.10 This is wrought by the Lord who cals himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am who perfects that first rude draught of his first historical work in Spirit and Truth The Lord hath not communicated himself all at once but at first made himself and his Name known by Moses and the Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in many parts and many manners in prophesies and promises in figures and types but in the last dayes he speaks unto us by his Son who fulfils all the types Col. 2.16 17. prophesies concerning himself Luke 24.44 and promises for all the promises of God are in him yea and in him Amen 2 Cor. 1.20 and by him comes grace to fulfil the Commandements Rom. 8.4 and truth to fulfil types and promises He fulfils the great promise of the Father even the promised Spirit He fulfils the oath of the Lord that all the earth should be filled with the glory of the Lord Numb 14.21 when all behold as in a glasse the glory of the Lord with his open face and are translated into
unlesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be rendred now as Vatablus turns it Mitte nunc send now But I conceive with Arias Montanus that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be here rendred pro me for me or in my stead and that to good purpose For whereas Moses by all means deprecates and declines the Embassie and sending unto Pharaoh he here desires the Lord to send one whom he would afterward send for him or in his stead Whereby he implyes Christ himself who was to be sent And so Hierom turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui mittendus est who was to be sent Gen. 49.10 For so no doubt that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hieroms dayes And our Lord for this reason makes so frequent mention that he was sent as in other places so especially in S. Johns Gospel from the fourth Chapter to the twentieth And for what other reason can we conceive that S. John saith the Pool of Siloam is by interpretation Sent but that hereby he would have us to understand that Jesus Christ was sent into the world to enlighten every man that cometh into the world John 1.9 And therefore being about to cure the blinde man John 9.4 I must work saith he the works of him that sent me while it is day the night cometh when no man can work As long as I am in the world I am the light of the world when he had thus spoken he anointed the blinde mans eyes and sent him to wash in the Pool of Siloam Sent that through the power of Shiloh he might be enlightned and receive his sight Whereas therefore Moses foreknew by divine revelation that the Lord would send his Son the great Redeemer and Saviour of the world to bring his people out of Egypt and that he was to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui mittendus est he who was to be sent whom the Thargums and learned Jewes interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Christ yet hitherto he knew not whether he himself should go before that Shiloh as a figurative and typical Redeemer because in his first entrance upon that work he found great opposition made against him Exod. 2.14 15. he therefore desires the Lord to excuse him and to send the great Redeemer by whom he would send for him or in his stead He also out of profound humility judged himself unworthy of so transcendently honourable an imployment as to be sent on an Embassy from the Blessed and onely Potentate the King of Kings and Lord of Lords 1 Tim. 6.15 unto Pharaoh King of Egypt as wise men dare not hope or promise so much of themselves as indeed they are able to do whereas on the contrary rash ignorant and arrogant men intrude and thrust themselves blindfold into the greatest Enterprizes And therefore after all his reasons alleaged and all his objections satisfied he beseeches the Lord to send in his stead and for him whom he would send Consider this thou who art rich in opinion of thy self because learned with other mens learning who presumest thy self to be an Embassador of Jesus Christ because he saith to his Apostles As the Father hath sent me so send I you Joh. 20.21 And because the Apostle saith of himself and his fellow Apostles We are Embassadours for Christ 2 Cor. 5.20 hath the Lord therefore sent thee Art thou therefore his Embassadour Moses a most godly and learned man in all divine and humane learning Acts 7.22 was afraid to undertake so weighty a burden as also Jeremy and many others have been and would most willingly have withdrawn his shoulder And darest thou out of thy pride of knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boldly take the burden How justly may the Lord complain as in former ages I have not sent these prophets yet they run I have not spoken to them yet they prophesie Jer. 23.1 How true is it that very much learning divine and humane renders men humble and lowly but a very little learning makes men proud O let us wait upon the Lord until our iniquity be taken away and our sin purged by the spirit of judgement and the spirit of burning and then if the Lord shall furnish us with suitable abilities and make an overture and open a way saying unto us whom shall I send let every one of us be ready to say Lord here I am send me Esay 4.4 and 6 7 8. Yet even then let us not dare to speak of any of those things which Christ hath not wrought by us Rom. 15.18 but let us speak as the Oracles of God and minister of the ability which God giveth 1 Pet. 4.11 And thou shalt be to him instead of God It cannot be denied Ezod 4. Ver. 16. but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies God But does it not also signifie A Judge or Prince Psal 82.6 I have said ye are Gods which v. 7. he calls Princes And Moses accordingly explains one by the other Thou shalt not revile the Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor curse the Ruler of thy people Exod. 22.28 And so S. Paul understood it and applyed it to Ananias the High Priest Acts 23.5 And what inconvenience will follow if so we understand the word to be here used that it signifies a Prince or Ruler Sure I am the ancient Expositors of this Scripture have so rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here as the Chal. Par. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt be unto him for a Prince So again Chap. 7.1 And so the Arabick Version the LXX He shall be thy mouth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Hierom follows Tu autem eris ei in his quae ad Deum pertinent But thou shalt be unto him in things pertaining unto God And the Apostle hath the same expression Every high Priest taken from among men is ordained for men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in things belonging unto God And thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred here to God as as Internuntius a middle or mean by whom Aaron may inquire the will of God So the Targ. Jerusal and Gods Truchman and Interpreter by whom Aaron may understand what the will of God is And for this reason Justin Martyr Orat. Par. ad Gentes saith that Moses was called Mercurius by the Egyptians for his profound understanding and interpreting the will of God As the people of Lystra for like reason called Paul Mercurius Acts 14.11 And truly it were to be wished that there were a more sober use of this name and a due limitation of it when it is given to men since at this day there are who abuse this phrase and make a very course application of it when they call him whom they repute the chief of their party their Lord God and the same one who is no good man Their reason Because the Lord said to Moses I have made thee a God unto Aaron How much better were it that every one of us who fear God
should sincerely aim at and labour to obtain those exceeding great and precious promises of God to become partakers of the divine nature having escaped the corruption that is in the world through lust 2 Pet. 1.4 And since as Tully could say it is Proprium Dei servare benefacere its Gods property to preserve from evil and to do good herein let every one endeavour to be homo homini Deus every man a god unto another The Lord incline and strengthen every one of us so to be And Pharaoh said Who is the Lord Exod. 5. Ver. 2 3. that I should obey his voice to let Israel go c. And they said The God of the Hebrews hath met with us Let us go c. Moses and Aaron here named the Tetragrammaton 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom Pharaoh saith he knoweth not that is he owns not for his God and therefore he denies obedience unto him And here he first hardens his own heart against the commandment of God whom because the Lord punisheth not in his person or neer relation as Exod. 12.29 the Lord by his clemency is said to harden his heart whereas indeed Phararoh by occasion of Gods sparing him further hardens his own heart Exod. 8.15 and 9.34 until the death of his first-born awakened him And then his hard heart began to be more pliable Exod. 12.29 30 31. because he feared he should be the next which is the reason of that doubtful speech Exod. 3.19 He will not let you go not by a mighty hand or marg but by a strong hand nolens volens Unto these words of Pharaoh Who is the Lord c. I know not the Lord neither will I let Israel go Moses and Aaron make answer according to our Translators thus The God of the Hebrews hath met with us c. This answer doth not satisfie Pharaohs question For though I deny not but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to meet with one as it is used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 3.18 because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are interchangable yet whether some other signification may not be more fit for this place let the godly learned judge Pharaoh saith Who is Jehovah c. Moses and Aaron answer thus The God of the Hebrews is called upon us c. That 's their answer word for word and its proper to Pharaohs question wherein they certifie Pharaoh who Jehovah is and their relation unto him He that is His Name is called upon us we are called by his name which is a very frequent Scripture phrase Esay 43.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one that is called by my Name c. Thy name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called upon us Jer. 14.9 and very many the like which is a satisfactory answer unto Pharaohs question And thus the Chald. Par. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The God of the Jewes is called upon us And so the Samaritan is here translated Thus also Arias Montanus Deus Hebreorum invocatus est super nos O that we well considered who and whose name is called upon us who it is who owns us for his people and knowes who who are his which is one part of Gods sure foundation and seal so should we who name the name of the Lord depart from iniquity 2 Tim. 2.19 So we should be bold in him as those Jews were who gave this answer to them who asked them We are the servants of the God of heaven and earth c. Ezra 5.9 So as Moses and Aaron here when Pharaoh asked Who is Jehovah they answered The God of the Hebrews is called upon us Let there more work be laid upon the men Exod. 5. Ver. 9. The Hebrew words sound thus Let the work be heavy upon the men which might have satisfied our Translators and been put into the Text and not cast into the margent For there is a time of voluntary service of sin when men bear the work and service of sin lightly of which state they speak Numb 11.18 It was well with us in Egypt until the Lord came to visit and redeem them Exodus 4.31 And then the spiritual Pharaoh and his Task-masters the ruling lusts lay load upon them make their work heavie and them sensible of it Opera carnes terrina opera opera seculi actûs terrae luteae explere ministeria works of the flesh earthly works works of the world the durty drudgery of sin saith Origen such as the Apostle calls the service of uncleannesse Rom. 6.19 and make them servants of the pot of filthy lucre Tit. 1.7 of divers lusts and pleasures Tit. 3.3 Of this state speaks the Apostle Rom. 7.15 c. Now the service of sin becomes involuntary and now the servant cries out for deliverance Verse 24. Who shall deliver me The answer is Gratia Dei per Jesum Christum V. Lat. the grace of God by Jesus Christ Cum duplicantur lateres venit Moses When the tale of Bricks was doubled then Moses came and then the people were most fit to receive him And when men groan under the Egyptian burdens which are their sins then is the spiritual Moses the Prophet like to Moses most welcome and such he invites and welcomes unto himself who are weary and heavy laden and he gives them rest Matth. 11.28 And I will sever in that day Exod. 8. Ver. 22. the land of Goshen in which my people dwell that no swarms of flies shall be there c. What the Translators here turn I will sever is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies more then a meer severing or separating It addes somewhat which may excite wonderment as indeed such a separation ought to do if duly considered For what through want of due regard is neglected the same advisedly considered of may provoke admiration And a very powerful means this separation was to perswade the heart of Pharaoh into an acknowledgement and admiration of Gods great power if he had not hardened it but rightly thought on the exact division that God made between the good and the evil the oppressed and their oppressours the Israelites and the Egyptians Yea not onely between their persons but also between their cattle as Exod. 9.4 where the Lord makes the like wonderful separation The end which the Lord herein aims at is that Pharaoh yea and all ungodly men in the world might be induced to take notice of the divine power and God-head Romans 1.20 and so be brought to believe in God the Father This was the very end which the Lord here intended as appears by the following words I will marvellously separate the land of Goshen c. to the end that thou mayest know that I Jehovah am Lord or Governour so the Greek Chald. Pharaph and Arabic Version in the midst of the Earth By like wonderful separation in distributing rewards and punishments in the world the Lord begins the first dispensation and advanceth belief in God the Father
wise Salomon directed by the onely wise God have injoynd the same in vain that every one should keep himself his heart his soul diligently If no man had power so to do At least they were confident that the Sons of wisdom the Israel of God Believeres in Christ such as we all profess our selves to be that such as they have power over their own soules hearts and spirits to keep them Because they have in them the power of God which is Christ himself to keep them 1 Cor. 1.24 3. A man cannot be too strict too carefull too diligent in the keeping of his own heart He must keep it with all keeping yea above all keeping So that what care and regard men have to their houses their fields their treasures the safety of their wives their children their friends their servants Such care such vigilancy yea greater care greater regard ought to be had of the heart If these must be garded the heart must be re-garded the gards must be doubled in defence of the heart If we set on locks for the preservation of our treasure we must set on locks double locks and barres for the preservation and keeping of our heart 4. If this care this watchfullnes be required of every one in regard of himself Hebr. 13. v. 17. how great must their care their observation be who watch for others souls Hebr. 13.17 Obey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them that lead you and submit your selves for they watch for your soul c. How much greater must their care be who have charge of all 2 Cor. 11.28 the care of all the Churches Such was S. Pauls charge But the keeping of others and Watching over them is not the ministers duty onely but even every mans in regard of every man according to his power And therefore the wiseman Ecclus 17.14 He that is the Lord said unto them Beware of all unrighteousnes that 's a command to look to our selves and to keepe our owne hearts and he gave every man commandement concerning his neighbour that 's the care for others And that men are grown careless and regardless of others it proceeds from that Cainish nature which men have gotten by long walking in the way of Cain It was his speech Gen. 4.9 Am I my brothers keeper 1. This justly reproves the gross mistake if we may so call it of this precept Moses saith only take heed to thy self and keep thy soul diligently And how many of the Apostate Israelites take heed to their brutish those carnal selves and keep their body diligently take care of their flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 13. v. 14. Rom. 13.14 pamper their bodies feed them riotously and gluttonously clothe them gorgeously They who wear soft raiment are in Kings houses saith our Lord Matth. 11.8 Should some one of our Saviours genuine Disciples behold our Congregations he would think we were all Courtiers 2. Others when they are counselled by Moses to take heed to themselves and keep their souls diligently let them alone to provide for their natural their animalish selves and they keep their souls diligently Their money is their souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gold is the blood and soul of these men Meantime that divine self that off-spring of God its troden under the feet of the beastly the brutish self the sensual self The immortal soul born out of God and created to bear the image of the heavenly it s wholly neglected miserable poor and naked This this is the wisdom of the carnal man to take great heed unto the flesh which is corruptible and must shortly perish to provide with greatest care for the body which is no better then a man-case feed it clothe it deck it wash it trim it rub it paint it powder it spot it c. In cute curanda plus aequo operati Too busie men and women are in caring for their skin As for the immortal soul bought with an inestimable price which should feed on faith Psal 34. v. 3. Psal 34.3 and be gloriously clothed with the Lord Jesus Christ and his Spirit made to be the dwelling of the Deity it s so little cared for so slighted and disregarded as if indeed it were not at all Minima maximi maxima minimi aestimantur least things are most regarded the greatest least O thou degenerate unworthy brutish man Consider once what thou art and know thy self Call thy self seriously to an account whence thou art and of how noble a stock who was thy maker and for what end he made thee and how unlike thou art unto thy God to whose image thou wert made and how unlike thy self when thou camest out of Gods hands Humble thy self and sit in the dust whereinto that flesh thou tamperest is ere long to be resolved Put off thine ornaments that the Lord may know what to do to thee Exod. 33.5 Clothe thy proud flesh with beasts skins as our God clothed sinful Adam to teach him thereby mortification of his sin Gen. 3.21 Be exhorted O Israel to take heed to thy self to keep thy heart to keep thy soul diligently Care O care for thy soul as a thing of greatest price as that whose worth cannot be countervailed by all the creatures as being better worth then all the world For what shall it profit a man if he shall gain the whole world Mark 8. v. 36 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and lose or be punished with the loss of his own soul Or what shall a man give in exchange for his soul Mark 8.36 37. Consider how easily the heart walks after the eyes Job 31.7 How slippery our standing is how dangerous our fall that being fallen we can never rise by our selves that sin which defiles the soul may be engendred by an evil word yea by a vain thought Jer. 4.14 Jer. 4. v. 14. O Jerusalem cleanse thy heart from wickedness that thou mayest be saved How long 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wilt thou cause thy vain thoughts to lodge in the midst of thee That consent unto the temptation compleats and perfects the sin That sin being perfected brings forth death O what great need therefore is there that we take heed to our selves and that we keep our souls diligently that we keep our hearts above all keeping The meanes to keep thy self thine heart thy soul O Israel is not here prescribed by Moses The most effectual meanes was reserved for him whom the Lord would raise up who should be like unto Moses For surely the Lord such is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his moderation and equity would not injoyn such an hard duty as this is to be done but he would also shew the most effectual meanes and way how it should be done Wherefore the Lord Jesus whose main end of comming into the world was to save mens soules he prescribes two powerfull expedients and meanes to be used by his disciples for the effecting of it Luke 9.23 1. Self-denyall and 2.